Homosexuality and Confucianism in Singapore
The Confucian organisations in Singapore had refrained from commenting on homosexuality in public until the intense public debate engendered by India's reading down of her Section 377 in 2018. =Lianhe Zaobao, Monday, 8 October 2018= The President of the Nanyang Confucian Association opposes the repeal of Section 377A He feels that it will lead to a breakdown of the social order Guo Wenlong expressed his dedication at the celebration of Confucius' 2569th anniversary and the 104th anniversary of the Nanyang Confucian Association. He believes that once Section 377A is abolished, it will open the door to the possibility of legalising same-sex marriage. We must therefore be vigilant. =Thursday, 11 October 2018= Viewpoint collision Xu Qixiong Maintaining tradition against the West The Nanyang Confucian Association, which has more than 100 years of history, has recently expressed its opposition to the abolition of the provisions of Section 377A of the Penal Code, arguing that sexual acts between the same sex are contrary to nature, heaven and humanity. The Nanyang Confucian Association believes that the inheritance and reproduction of the ancestors is the natural, sacred mission and instinct of all species of the earth, and is the law of the natural world of the universe. The Nanyang Confucian Association also stressed that “When people guard the traditional culture, the society will be stable and harmonious. When people negate and abandon the traditional culture, the society will be ruined and turbulent.” Anyone has the right to support or oppose the repeal of the provisions of Section 377A. Anyone has the freedom to accept or reject homosexuals in pursuing their rights, but whether they support or oppose, accept or reject, they should give reasons and logic. clear. For example, in violation of nature, human homosexual behavior is natural if there are also sexual acts between same-sex creatures in the natural world. Opponents can say that human beings are different from animals, how can they be supported by animal behavior? If this is the case, then one should not use nature as a reason for opposition. Second, it should even oppose heterosexual behavior, because that is not a beast? Therefore, this logic is hard to justify. If it is natural and humane to claim that homosexual behavior violates, then it enters the realm of humanity. The next question to ask is who is the heaven? Whose humanity? If you want to guard the traditional culture, then you have to ask who is the traditional culture? The Confucian sage is one of the mainstream of Chinese traditional culture. Therefore, the heavenly and humanistic aspects of Confucianism are Confucianism and humanity; its so-called traditional culture is the traditional culture of the Chinese nation. Confucian core classics have descriptions of ideal society and expectations of ideal personality. Similarly, there are many accusations of unethical character in the core classics of Confucianism. The next question to ask is: Against homosexual behavior, and deciding that it violates the principles of heaven and humanity, which is the Confucian sage of the sages since 2500? Confucian sages In which core classics, because of one's homosexual behavior, there is a large-scale moral criticism? Of course, there is no mention of homosexuality in Confucian ideal social imagination, but homosexual behavior is not harmed by Xiao Cheng. The evil acts of anti-natural, humane, and threatening the construction of an ideal society were attacked. Confucianism is silent on this issue. Is Confucius and Mencius a perfect era of moral perfection and avenue operation? Is Confucius and Mencius the World? There is no homosexual behavior that violates the principles of heaven and humanity. So Confucius and Mencius are totally unfortunate to have such an event. One of the earliest records of homosexual relationships is the story about the children of Mizi and Wei Linggong in Han Feizi. The allusion of “Peaching Tao” is synonymous with homosexuality because it is widely spread. In Han Feizi, we read the homosexual relationship between Mizi and Wei Linggong. The book mentions that although Mi Zizhen was guilty of crimes, he was still praised by Wei Linggong. After he fell out of favor, all kinds of past behaviors were settled in the autumn. The purpose of Han Feizi is not to blame homosexuality, but to explain the fickleness and unreliability of the monarch's favor. In the end, it is necessary to establish a legal system as a reasonable order. Of course, Han Feizi is a legal person, and this is not enough to explain the Confucian position. Quoting this paragraph is mainly to show that at least in the Warring States era, homosexual behavior already exists. How can the Mencius, who is so wicked, have no words? Whether it is the story of Han Feizi, Longyang Jun in the Warring States Policy, or the male pets in the "Historical Records" and "Han Shu", the reason they are mentioned is not to blame homosexual acts. And often in order to pass the history of male pets, it shows that people who have no real talents are only favored by beauty, and ultimately do not have the truth. However, while talking about the decline of the male pet, it is also a misunderstanding of the female color. Therefore, if you understand the purpose of the narrative, you will know that the record of homosexual behavior in these earliest documents does not have a moral critique of a certain sexual behavior. This is actually the traditional culture of the Chinese nation. Knowing the existence of homosexual behavior, there is no moral criticism on the line. Such an inclusive attitude is also evident in traditional laws. In the laws of the imperial China, it was not until the Qing Dynasty that there was a complete article on homosexual anal behavior. Until then, homosexual acts were not considered to be illegal in any dynasty law. After deep research on the relevant Sui Dynasty articles, the scholars found that their purpose was not - in order to target homosexual acts themselves, but to maintain the civilian system under the Qing dynasty. To put it simply, the main content of the relevant provisions, especially the criteria and basis for sentencing, have repeatedly cited bachelor cases. The bachelor does not refer to a man who is not married, but a nomad who is outside the household registration system. In the eyes of the Qing government, these nomads are very dangerous and unstable factors in society. For example, if someone joins a group of people who have raped a family, regardless of whether they have a life or not, the state will quote the bachelor's rule to impose different degrees of death on the leader and the person who committed the sodomy. The formation of gangs infringes on the children of the good families is an organized crime and a threat to social stability. This danger is not from sodomy, but these people, like the batons, challenge the stability and security of the country's private household system. There are also protections for minors in the laws of the Qing Dynasty. For example, even if there is no gang, but abducted and raped a younger child under the age of 10, the same punishment is imposed on the bachelor. For example, if you are a sodomy child of 10 to 12 years old, you are also sentenced to extreme punishment. Even if it is a wishful thinking, if the target is only a minor boy between the ages of 10 and 12, the same sentence is imposed. It is also stated in the statute that the legal basis for such sentencing is derived from the principle of sentencing in the case of sexual relations with girls of the same age. The focus of the Qing Dynasty law on traitors or sexual relations with underage boys is to maintain the stability of the household system and the safety of the children of the good, not the same sex. In the Qing Dynasty, the pear garden in Beijing, for various reasons, the pursuit of men and the pursuit of sex, is the trend of the upper class. Confucianism has not been enemies of evil in this subject, and traditional society has not ruled this law. Inclusiveness is our traditional culture. The 377th article in the Criminal Code of China and the 377 homologue of India and Hong Kong are both legacy of British law. In middle school, the teacher likes to let us write an article about “Western hurricane”. This article also has this meaning. We should use the tolerance of traditional culture to counter the harshness of Western law. The author teaches at a local university The article only represents personal position =Thursday, 11 October 2018= Opposing ethical trials of homosexuals Nanyang Confucian Association Vice President Wang Changwei resigns Xie Yanyan reports "Wang Changwei, vice president of the Nanyang Confucian Association in Singapore, decided to withdraw from the Confucius Church because he did not agree with the position expressed by Guo Wenlong, the president of the Confucius Church at the Confucius dinner, on the repeal of the Penal Code 377A. Wang Changwei is an associate professor in the Chinese Department of the National University of Singapore. He has been the Managing Director of the Nanyang Confucian Association since 2012. The 104-year-old Confucian Asoociation currently has about 350 members. On the 2569th anniversary of Confucius and the 104th Anniversary of the Nanyang Confucian Association, Guo Wenlong on behalf of the Confucian Association’s board of directors opposed the abolition of Section 377A on Saturday. The grounds for objection include homosexual acts “violation of nature, violation of nature, violation of humanity”, etc. The abolition of this provision will open the door to the possibility of legalizing same-sex marriage. " Wang Changwei, who attended the Confucius Banquet that evening, disagreed with Guo Wenlong’s stated position expressed by the Confucian Association’s Board of Directors. Tian Xiang Guo Wenlong resigned and announced the decision to withdraw from the Confucian Association on his own page. Another scholar who attended the dinner, Xu Qixiong, wrote an article refuting the arguments in Guo Wenlong's speech. When Wang Changwei was interviewed, he said that he did not agree that Confucianism never taught people to hate homosexuals or judge homosexuals from a moral point of view. In other words, he opposed the moral judgment of homosexuals from the perspective of Confucianism. However, he also said in the post: "In recent years, under the leadership of President Guo Wenlong, the Confucian Association has witnessed the efforts in cultural construction and dialogue on promoting civilization. It also provides scholarships for students studying Chinese philosophy courses at local universities. The sincerity is moving. The gentleman is different and I will continue to pay attention to and support the cultural career of the Confucian Association. ,’ President: Respect the position of the vice president, stress that everyone is not split When Guo Wenlong was interviewed, he said that the Confucian Association respects Wang Changwei's position, and he respects the position of the Confucian Association. It is normal to have different views from each other. It has been repeatedly emphasized that there is no division. Guo Wenlong said: "As Wang Changwei said, gentlemen are different, we are the gentleman's turn, live in harmony, and will not damage the relationship because of different positions. We still respect each other." He said that Wang Changwei became a second director at the Confucian Association, and two of them served as vice presidents, making a lot of contributions to the Confucian Association. Although Wang Changwei resigned from the post of vice president, he agreed to The Nanyang Confucian Association held a ceremony at the dinner party last Saturday. The middle fruit in the front row is the president Guo Wenlong. Standing behind him is the vice president Wang Changwei, the second row of the right two.梁麒麟 Photo] Academic advisor to the Confucian Association. It is understood that the Confucian Association will hold a board meeting on the coming Saturday, and the vice president will resign. Guo Wenlong also mentioned 2014 when he was interviewed. When the Confucian Association celebrated its 100th anniversary, it published the "Hundred Years of Nanyang Confucianism", which was then written by two scholars Xu Qixiong and Wang Changwei of the Chinese Department of the National University of Hong Kong. South Ocean Hole In 1914, the squadron founded the name of the "Successful Confucian Association" (the real power is the English "repentant gorge" 31-bit transliteration), and it was renamed Nanyang Confucian Association in 1949. Xu Qixiong wrote the history of the Confucian Association before 1949, and Wang Changwei wrote the part after the name change. Xu Qixiong also attended the Confucius dinner on Saturday night. He also disagreed with Guo Wenlong's conversation at the dinner. After that, he wrote an article entitled "Maintaining the Tradition against the West" and writing a letter to the Lianhe Zaobao. He said in the article: "Anyone has the right to support or oppose the repeal of the provisions of Section 377A. Anyone has the freedom to accept or reject homosexuals in pursuing their rights, but whether they support or oppose, accept or reject, The reason and logic should be clearly stated." He then refutes the statement that "sexual behavior violates nature, heaven and humanity" one by one. He pointed out that Confucianism has never been evilly hostile to homosexual issues. Traditional society has not ruled on this behavior, and tolerance is the traditional Chinese culture. =See also= *Confucianism *Homosexuality and Confucianism =References= =Acknowledgements= This article was written by Roy Tan. Category:LGBT articles